all nations ages and conditions of men Eph. 5. 23. Ioh. 10. 16. Gal. 3. 28. Rev. 7. 9. 17. and that my self am one of that company and a sheep of that fold Why say you that you beleeve that there is a Catholick Church Because that the Church of God cannot be alwayes seen with the eyes of man Why is this Church called holy Because she hath washed her robes in the blood of the Lamb and being sanctified and cleansed with the washing of water by the word is presented and accepted as holy before God Rev. 7. 14. Eph. 5. 26 27. Col. 1. 21 22. for though the Church on earth be in it selfe sinfull yet in Christ the head it is holy and in the life to come shall be brought to perfection of holinesse What learn you hence That if ever we will have the Church for our Mother or God for our Father we must labour to be holy as he is holy What is meant here by catholick Church The whole universall company of the elect that ever were are or ever shall be gathered together in one body knit together in one Faith under one Head Christ Jesus Eph. 4. 4 5 6. 12. 13. Col. 2. 19. Eph. 1. 22 23. For God in all places and of all sorts of men had from the beginning hath now and ever will have an holy Church that is Gods whole or universall Assembly because it comprehendeth the whole multitude of all those that have doe or ever shall believe unto the worlds end Doe all those make one body The whole number of believers and Saints by calling make one body the Head whereof is Christ Jesus Eph. 1. 10. 22 23. Col. 1. 18. 24. Having under him no other Vicar and so the Pope is not the Head of the Church for neither property nor office of the head can agree unto him What is the property of the Head To be highest and therefore there can be but one even Christ. What is the office of the Head First to prescribe lawes to his Church which should bind mens consciences to the obedience of the same and of such law-givers there is but one James 4. 12. Secondly to convey the powers of life and motion into all the members by bestowing spirituall life and grace upon them For the naturall members take spirit and sense from the head so the Church hath all her spirituall life and feeling from Christ who is only able and no creature beside to quicken and give life Thirdly to be the Saviour of the body Eph. 5. 23. But Christ Jesus only is the Saviour of the Church whom by this title of the head of the Church Paul lifteth up above all Angels Archangels Principalities and Powers And therefore if the Pope were the successour of Peter and Paul yet should he not therfore be the head of the Church which agreeth to no simple creature in heaven or under heaven So much of the Head where be the members of this holy Catholick Church Part are already in heaven triumphant part as yet militant here upon earth VVhat call you the Church triumphant The blessed company of those that have entred into their Masters joy Heb. 12. 23. Rev. 7. 14. 16. waiting for the fulfilling of the number of their fellow-members and their own consummation in perfect blisse Rev. 6. 7. VVhy is it called Triumphant Because the Saints deceased have made an end of their pilgrimage and labours here on earth and triumph over their enemies the world death and damnation Are the Angels of the Church triumphant No First because they were never of the Church militant Secondly because they were not redeemed nor received benefit by the death of Christ and therefore it is said that He took not on him the nature of Angels but the seed of Abraham Heb. 2. 16. VVhat is the speciall duty which the Church triumphant in heaven doth perform Praise and thanksgiving to God VVhat is the Church militant It is the society of those that being scattered through all the corners of the world are by one faith in Christ conjoyned to him and fight under his banner against their Enemies the World the Flesh and the devill continuing in the service and warfare of their Lord and expecting in due time also to be crowned with victory and triumph in glory with him Rev. 1. 9. 12. 11. 2 Tim. 4. 7 8. Who are the true members of the Church militant on earth Those alone who as living members of the mysticall body Eph. 1. 22 23. Col. 1. 18. are by the Spirit and Faith secretly and inseparably conjoyned unto Christ their head Col. 3. 3. Psalm 83. 3. In which respect the true militant Church is both visible Mat. 16. 18. and invisible Rom. 2. 29. 1 Pet. 3. 4. the elect being not to be discerned from the reprobates till the last day But are none to be accompted members of this Church but such as are so inseparably united unto Christ doubtlesse many live in the Church who are not thus united unto him and shall never come to salvation by him Truly and properly none are of the Church saving only they which truly beleeve and yeeld obedience 1 John 2. 19. all which are also saved howbeit God useth outward meanes with the inward for the gathering of his Saints and calleth them as well to outward profession among themselves as to inward fellowship with his Sonne Act. 2. 42. Cant. 1. 7. whereby the Church becommeth visible Hence it commeth that so many as partaking the outward means doe joyn with these in league of visible profession Act. 8. 13. are therefore in humane judgment accompted members of the true Church and Saints by calling 1 Cor. 1. 2. untill the Lord who only knoweth who are his doe make known the contrary as we are taught in the Parable of the tares the draw-net c. Mat. 13. 24. 47. Thus many live in the Church as it is visible and outward which are partakers onely outwardly of grace and such are not fully of the Church that have entred in but one step Cant. 4. 7. Eph. 5. 27. 1 John 2. 19. That a man may be fully of the Church it is not sufficient that he professe Christ with his mouth but it is further required that he believe in him in heart These doe the one but not the other or if they believe in heart they believe not fully For they may generally believe indeed that Christ is the Saviour of mankind but they know not whether themselves have part in him yea by their works they disclaim any interest in him VVhat say you then of such They are partakers of all good of the outward or imperfect Church and therefore their children also are baptized and admitted as members of Christs Church These are like evill citizens as indeed the Church is Gods city who are in truth but citizens in profession and name only For they as yet want the chiefest point which onely maketh a
meanes which God hath appointed to call us by They are partly inward and partly outward 1 Thes. 5. 19 20. Act. 10. 44. What are the inward The Spirit of God which is given by the outward things Gal. 3. 2 3. 1 Tim. 1. 14. What meane you by the Spirit of God in this place That power of God which worketh in the hearts of men things which the naturall discourse of reason is not able to attaine unto Being incomprehensible how may we come to some understanding and sense of it By the things whereunto it is compared 1. To winde Acts 2. to shew the marvellous power of it in operation 2. To oyle Heb. 1. 9. that is of a hot nature that pierceth and suppleth 3. To water John 4. that cooleth scowreth and cleanseth 4. To fire Mat. 3. Acts 2. that severeth drosse and good metall How is the operation of it Diverse as softening and hardening enlightening and darkening which it worketh after a diverse manner by the word in the hearts of the elect and reprobate according to the good pleasure of Gods secret will only and after that according to the good pleasure of his revealed will so that the lawfull use thereof is rewarded with a gracious increase of blessing and the abuse punished with further hardnesse to condemnation What then doth the Spirit worke in the wicked Finding them hard it hardeneth them more to their further condemnation What doth the same Spirit worke in the godly Faith whereby they take hold on Christ with all his benefits Eph. 2. 8. What are the outward things which God hath given to call us by They are either common to the whole world or proper to the Church What are the things common to the whole world Gods works not unprofitably given although not sufficient to salvation Is not the knowledge of the wisedome power and goodnesse of God in the Creation and government of the Heaven and Earth with the things that are in them sufficient to make us wise to salvation No First it serves rather for further condemnation without the Word Rom. 1. 19 20 21. Secondly as by and with the Word the due meditation and consideration of Gods works is a good help to further us in Religion and in the graces of Gods Spirit 1 Cor. 1. 21 22. Sith then God doth not reveale the Covenant of grace nor afford sufficient meanes to salvation to the whole world but onely to the Church explaine here what you meane by the Church Wee speake not here of that part of Gods Church which is triumphant in glory who being in perfect fruition have no need of these outward meanes of communion with him Rev. 21. 22 23. But the Subject here is the Church militant and that we consider also as visible in the parts of it consisting of divers assemblies and companies of beleevers making profession of the same common faith Howbeit many times by persecution forced to hide themselves from the eye of the world and happily by the rage of the enemy so scattered that as in the dayes of Elias 1 Kings 19. 10. they can hardly be knowne or have entercourse between themselves and so the exercise of the publick ordinances may for a time be suspended among them But are none to be accounted members of this Church but such as are true beleevers and so inseparably united unto Christ their head Truely and properly none other 1 John 2. 19. Howbeit because God doth use outward meanes with the inward for the gathering of his Saints and calleth them as well to outward profession among themselves Acts 2. 42. Cant. 1. 7. as to inward fellowship with his Son whereby the Church becomes visible hence it is that so many as partake of the outward meanes and joyne with the Church in league of visible profession are therefore in humane judgement accounted members of the true Church and Saints by calling 1 Cor. 1. 1. untill the Lord who only knoweth who are his doe make knowne the contrary as we are taught in the Parables of the Tares Matth. 13. 24. Matth. 13. 47 c. And of the draw-net and the threshing floore where lyeth both good corne and chaffe Matth. 3. Hath Christ then his Church visible upon earth Yea throughout the world as we have shewne in the particular congregations of Christians Rom. 3. 3. called to the profession of the true faith and obedience of the Gospell In which visible assemblies and not else where the true members of the true Church invisible on earth are to be sought Romans 11. 5. and unto which therefore all that seek for salvation must gladly joyne themselves Esa. 60. 4. Doth the visible Church consist of good and bad or of good onely It consisteth of good and bad as at the beginning we may see it did in Cain and Abel whereupon our Saviour compareth the Church to a net in which are fishes good and bad and to a field which in it hath wheat and cockle Matth. 13. 24. 47 c. What are the markes and infallible notes whereby to discerne a true visible Church with which we may safely joyne First and principally the truth of Doctrine which is professed and the sincere preaching of the Word together with the due administration of the Sacraments according to the commandements of Christ our Saviour Mat. 28. 19 20. Secondarily the right order which is kept with sincere and conscionable obedience yeelded to the Word of God Why doe you make the first to be the principall marke of visible profession Because they are the onely outward meanes appointed of God for the calling and gathering of his Saints and which prove the Church to bee a pillar of truth 1 Tim. 3. 15. Can the Church want this and yet be a Church Yea it may want these in the time of warre or persecution and in such a time we may safely joyn our selves to a company which allowes of the publick Ministery of the Word of God and administration of the Sacraments howsoever the exercise of the same by reason of these Garboiles are wanting for a time Are we to joyne with all Churches that have these markes Yea neither must we separate from them any farther then they separate from Christ Phil. 1. 18. Cant. 1. 5. as shall be shewed What say you to the other notes that are commonly given of the Church Either they are accidentall and in great part separable or utterly impertinent and forged for the upholding of the Romish Synagogue But is not Antiquity a certaine note of the Church No for errors are very ancient and the Church when it began was a Church yet had no antiquity Is not multitude a note No for Christs flock is a little flock Luk. 12. 32. and Antichrist very great Apoc. 13. 3 4 8. 18. 3. Are not miracles a marke of the Church No for beside that wicked people may worke them Mat. 7. 22 23. the Church of Christ hath been without
miracles and the comming of Antichrist is foretold to be with all power and signes and lying wonders 2 Thes. 2. 9. Apoc. 13. 13 14. Such as those are whereof the Papists brag and boast of which are indeed no true miracles May the Church erre and be corrupted or fall and become no Church First we must distinguish of errors some are fundamentall such as raze the foundation of the Church as the denying that Christ came in the flesh or the denying of the resurrection and in these the Church cannot erre others are of lesse moment and in these it may erre Secondly the Catholick Church considered in her true members can never utterly fall Matth. 16. 18. Psalme 1. 6. 1 Thes. 5. 24. Howsoever no Congregation be so pure that it may bee said at any time to bee free from all corruption Cant. 1. 4. or so constant but that at times it may be shaken in the very foundation of truth as it may appeare by the Church of Corinth Galatia c. 1 Cor. 15. 12. 13. Gal. 3. 1. Thirdly the Church being considered with respect of the place God doth not alwayes continue a succession of true beleevers within the same limits and borders and hence we say that divers Churches are falne as those of Asia c. Neither is any place so priviledged but that for sinne the Candlestick may in time be thence removed Rev. 2. 5. How may we judge of a Church corrupt or ceasing to be a Church Where God utterly taking away the meanes of his Word and Worship Acts 13. 46. hath apparently given the bill of divorce Esa. 50. 1. there are we not to acknowledge any Church at all as at this day in Jerusalem once the holy City But where these meanes are yet continued we are to acknowledge a Church of Christ Rev. 2. 12 13. howsoever more or lesse corrupt according to the greater or lesse abuse of Gods Word and Worship Since Churches may be so diversly corrupted from which and how farre are we to separate From Churches mortally sick of heresie Tit. 3. 10 11. or Idolatry as it were a contagious plague or leprosie wee are to separate Rev. 18. 4. Howbeit whiles there is yet any life rather from the scab or sore then from the body that is from the prevailing faction maintaining fundamentall errours and forcing to idolatrous worship Such is our separation from the present Church of Rome not from such therein who either meaning well in generall are ignorant of the depth of Satan Rev. 2. 24. or secretly dissent from the damnable corruptions 1 Kings 19. 18. with whom as a body yet retaining life we desire to joine Phil. 1. 18. so farre as we may with safety from the foresaid contagion Are we to continue fellowship with all other Churches not so deadly and dangerously corrupt From Churches holding the foundation in substance of faith and worship though otherwise not free from blemish we are not to separate 1 Kings 15. 14. 22. 43. farther then in dislike and refusall of that wherein they do apparently separate from Christ in respect either of manners doctrine or forme of publike worship What are the Enemies of the Church Besides these spirituall wickednesses which fight against our soules there are outward enemies also that visibly oppose the Church of Christ. How doth Christ defend his Church against those enemies This is partly to be done by the Civill Magistrate to whom it belongeth by Civill meanes to maintaine the Church in that truth and liberty which Christ hath given unto it and partly by the breath of Christs own mouth in the preaching of the Gospel yet not perfectly but by the brightnesse of his comming in the latter day What is the estate of the Church when these enemies prevaile The Church is often oppressed and darkned so by them that it doth partly degenerate and is partly hid but never wholly destroyed nor altogether invisible Is not the Church alwayes visible in her parts The persons are alwaies visible for Christ hath and ever had from the beginning his Church visible upon earth Rom. 11. 1 2 3 4. that is some companies of Beleevers making profession of the same common faith yet the persecution may be such that the visible Church may not appeare throughly for a time the professors being forced thereby to hide themselves from the eye of the world Rev. 12. 14. and happily by the rage of the enemy so scattered that as in the dayes of Elias 1 Kings 10. 14 18. they can hardly be knowne or have entercourse between themselves and hence it is that the Church is compared to the Moon sometimes in the full sometimes in the wane What distinction is thereof the members of the visible Church Generally they are all of the family of Christ Ephes. 3. 15. which as sheep of his flock are to heare his voice and to follow him Joh. 10. 2 3 4. But more especially out of these Christ the chiefe Priest and Shepheard hath instituted some to be above some to be under ordaining some to have preheminence and government others to be governed and guided by them Heb. 13. 17. Whom hath Christ appointed to be Governors and guiders over the rest 1. Church-officers and Ministers appointed to teach and governe the flock of Christ and to feed it with the wholsome food of the Word and Sacrament 1 Cor. 12. 28. 1 Tim. 5. 17. Luk. 12. 2. Joh. 21. 15. 1 Pet. 5. 2. 2. Princes and Civill Magistrates whom Christ hath charged to see to the wayes of his houshold and so to rule and order it outwardly that all both Ministers and People doe their office and duty even in things concerning God Psal. 78. 71 72. 2 Chro. 35. 3. 34. 32. Having now spoken of the Church and the members of it what are those things which are proper to the visible Church The Word Rom. 10. 17. John 5. 25. 6 68. and the dependents thereof viz. Sacraments 1 Cor. 10. 1 2 3 4. and Censures Matth. 18. 15. 1 Cor. 5. of which in their proper places What is the Word That part of the outward Ministery which consisteth in the delivery of Doctrine and this is the ordinary instrument which God useth in begetting of faith What order is there used in the delivery of the Word for the begetting of faith 1. The Covenant of the Law is urged to make sin and the punishment thereof knowne whereupon the sting of conscience pricketh the heart with a sense of Gods wrath and maketh a man utterly to despaire of any ability in himselfe to obtaine everlasting life After this preparation the promises of the Gospel are propounded whereupon the sinner conceiving hope of pardon sueth to God for mercy and particularly applieth to his own soul those comfortable promises which in the Word is propounded What is the inward meanes for the begetting of faith The holy Spirit of God Is it not lawfull to separate the
What is Reprobation It is the eternall predestination or fore-appointment of certain Angels and men unto everlasting dishonour and destruction God of his own free-will determining to passe them by refuse or cast them off and for sin to condemn and punish them with eternall death Prov. 16. 4. Exod. 9. 16. Rom. 9. 17. 22. 2 Tim. 2. 20. Mat. 25. 41. Is not sin the cause of Reprobation No for then all men should be reprobate when God foresaw that all would be sinners but sin is the cause of the execution of Reprobation the damnation whereunto the wicked are adjudged being for their own sin Is there no cause then of Reprobation in the Reprobate None at all in that they rather then others are passed by of God that is wholly from the unsearchable depth of Gods own free-will and good pleasure But is not God unjust in reprobating some men and electing others when all were alike No for he was bound to none and to shew his freedome and power over his creatures he disposeth of them as he will for his glory as the Potter is not unjust in making of the same clay sundry vessels some to honour and some to dishonour Doth Predestination only come within the compasse of Gods decree and not the means also of accomplishing the same Yes the means also comes within this decree as the Creation and the fall of the reasonable creatures If God hath decreed the works of the wicked must not he of force be the author of sin and evill God is not the cause of sinne and evill which he forbiddeth and condemneth but Satan and man yet God in his secret will hath justly decreed the evill works of the wicked for if it had not so pleased him they had never been at all for most holy ends both of his glory and their punishment as may be seen in the Jews crucifying of Christ Acts 2. 23. and Josephs selling into Egypt Gen. 45. 7. 50. 20. For the thing that in it self by reason of Gods prohibiting of it is sin in respect of Gods decreeing of it for a holy end comes in the place of a good thing as being some occasion or way to manifest the glory of God in his justice and mercy for there is nothing sin as God decreeth it or commandeth it neither is there any thing of it selfe absolutely evill 1 Pet. 3. 17. But because God hath forbidden it therefore it is evill and only unto them unto whom God hath forbidden it as Abraham killing of Isaac being commanded of God was to be obeyed and sin it were to have disobeyed it which otherwise by reason of Gods commandment forbidding to kill was a sin for God forbiddeth not things because they are of themselves and first evill but therefore are they to man evill because God hath forbidden them for all sin is a transgression of a law and God doth in heaven and in earth whatsoever pleaseth him neither is there any greater then he to command him So much of the decree or purpose of God what is the execution of it It is an action of God effectually working all things in their time according to his decree Eph. 1. 11. Acts 4. 28. What are the parts of the execution Creation and Providence Psal. 33. 6 7. 9. 10 11. 146. 6 7. Jer. 10. 12. What is Creation It is the execution of Gods decree whereby of nothing he made all things very good Gen. 1. 1. 7. Heb. 11. 3. How many things in generall are you to know concerning the Creation The causes and the adjuncts in the former whereof we are to consider the authour or efficient cause the matter the form or manner and the end in the latter the goodnesse of the creatures and the time of their Creation Who is the Authour of this wonderfull work God alone How doth that appear Not only by the plain and manifold testimonies of holy Scripture but also by light of reason well directed for reason teacheth that there must needs be a first cause of all things from whence they proceed not only as they are this or that but simply as they are that all perfections which are in other things by participation should be in it essentially and that the same must be of infinite wisdome in that all things are made and ordered unto so good purposes as they are none of which things can agree to any but to God alone whence it is that the Apostle Paul Acts 14. 15. 17. 24. doth point out God to the Heathen by his work above other Is not Creation then an article of faith above reason Yes in regard of the time and manner of it as likewise in respect of a full and saving assent unto it with comfort Is the Father alone to be held the Creator of all things No but together with him the Son also and the holy Ghost for so S. John testifieth that by Christ the eternall Word and Wisdome of God al things were made without him was made nothing Joh. 1. 3. In like manner S. Paul teacheth that by him all things were created in heaven and in earth both things visible and invisible whether they be Thrones or Dominions or Principalities or Powers by him and for him they were all created Col. 1. 16. Moses also declareth that the Spirit of the Lord moved upon the waters sustaining and holding up and as it were brooding for that metaphor he useth the unformed matter to bring forth the most comely and beautifull forms of all things Gen. 1. 2. Did not the Angels create some creatures at the beginning or cannot Man or the Devils now create creatures No Creation is a work of God which only he is able to doe and therefore whatsoever the Devill or Judges like the Sorcerers of Egypt seem to doe it is nothing but a delusion of the senses as the Devill himself confesseth Mat. 4. and the Sorcerers Exod. 4. What was there not something before the Creation as the first matter of all things or space or the time in which this world was made No for then there should be something eternall as well as God Whereof then were all things made Of nothing that is of no matter which was before the Creation How doth that appear Because they are said to have been made in the beginning Gen. 1. 1. that is when before there was not any thing but God the Creator and before which there was no measure of time by men or Angels How and in what manner did God create all things By no means or instruments which he needeth not as man doth but by his powerful word that is by his only will calling those things that are not as though they were Heb. 11. 3. Rom. 4. 17. Ps. 148. 5. Was that Word by which he made all things Christ his Son All things indeed that were made were made by the Son the second Person of the Trinity Joh. 1. 3. Col. 1. 16. Heb. 1.
instant pronounceth and the conscience apprehendeth the sentence of blessing or cursing Heb. 9. 27. 2. The soule of every man accordingly is by the power of God and the ministery of Angels immediately conveyed into that state of happinesse or misery wherein it shall remaine till the resurrection and from thenceforth both body and soule for ever Luke 16. 22 23 26. Eccl. 11. 3. What gather you of this That the doctrine of Purgatory and Prayer for the dead is vaine seeing it appeareth by the Word of God that the souls of those that die in Gods favour are presently received into joy Isay 57. 2. Ioh. 5. 24. Luke 23. 43. Apoc. 14. 13. 1 Thess. 4. 16. and the souls of those that dye in their sinnes cast into endlesse torments no means being left after death to procure remission of sinnes Isay 22. 14. Iohn 8. 24. Rom 6. 10. What is the generall and finall judgement The great day of assize for the whole world wherein all mens lives that ever have been are or shall be being duly examined every one shall receive according to his works In which judgement we are to consider 1. The preparation to it 2. The acting of it 3. The execution of the sentence Wherein doth the preparation to the last judgement consist In five things 1. In the foretokening of the time thereof which though it be so sealed up in the treasury of Gods counsell that neither men nor Angels nor yet our Saviour himself as man in the dayes of his flesh had expresse notice thereof that from the uncertainty and suddennesse of it we might be taught to be alwayes in readinesse for it yet it hath pleased God to acquaint us with some signes whereby we may discern Christs approaching as men in the Spring time may discerne Summer approaching by the shooting forth of the Figtree What are the signes foretokening the last judgement They are certaine notable changes in the world and Church some further off some nearer unto the comming of Christ as 1. The publishing and receiving the Gospel throughout the world 2. The Apostasie of most part of professors not loving the truth 3. The revealing of Antichrist that Man of sinne and Childe of perdition who under the title of Christs Vicegerent opposeth himselfe to Christ in all his offices and ordinances both in Church and Common-wealth 4. Common corruptions in manners joyned with security as in the dayes of Noah and Lot 5. Warres and troubles in the world and Church 6. False Christs attended with false Prophets and armed with false miracles 7. The calling of the Iewes unto the faith of the Gospell 8. And lastly signes in Heaven Earth and all the Elements As the darkning of the Sunne and Moone c. Yea firing of the whole frame of Heaven and Earth with the signe of the Sonne of man whereby his comming shall then be clearly apprehended by all men What is the second thing in the preparation The comming of Iesus Christ the Iudge of the world who in his humane visible body but yet with unspeakable glory shall suddenly break forth like Lightning through the Heavens riding on the clouds environed with a flame of fire attended with all the host of the elect Angels and especially with the voice and shout of an Archangel and the Trumpet of God and so shall sit downe in the royall throne of judgement What is the third thing The summoning and presenting of all both dead and living men together with Devils before the glorious throne of Christ the judge How shall all men both dead and living be summoned By the voice of Christ appeared by the ministery of Angels and namely by the shout and Trumpet of the Archangel whereto the Lord joyning his divine power as unto the word preached for the work of the first resurrection shall in a moment both raise the dead with their own bodies and every part thereof though never so dispersed and change the living so that it shall be with them as if they had been a long time dead and were now raised to life againe Shall there be no difference betweene the resurrection of the elect and reprobate Yes for howsoever they shall both rise by the same mighty voice and power of Christ in the same bodies wherein they lived upon earth and those so altered in quality as then they shall be able to abide for ever in that estate whereunto they shall be judged yet 1. The elect shall be raised as members of the body of Christ by vertue derived from his resurrection the reprobate as Malefastors shall be brought forth of the prison of the grave by vertue of the judiciary power of Christ and of the curse of the law 2. The elect shall come forth to everlasting life which is called the resurrection of life the reprobate to shame and perpetuall contempt called the resurrection of condemnation 3. The bodies of the elect shall be spirituall that is glorious powerfull nimble impatible but the bodies of the reprobate shall be full of uncomelinesse and horror agreeable to the guiltinesse and terror of their consciences and liable to extreame torment How shall all men be presented before the throne of Christ The elect being gathered by the Angels shall with great joy be caught up into the aire to meet the Lord Luke 21. 28. 1 Thess. 4. 17. The reprobate together with the Devill and his Angels shall with extreame horrour and confusion be drawne into his presence Rev. 6. 15. What is the fourth thing The separation of the Elect from the Reprobate For Christ the great Shepheard shall then place the Elect as his Sheep that have heard his voice and followed him on his right hand and the Reprobates with the Devils as straying Goats on the left hand Matth. 25. 33. What is the fift and last thing The opening of the book of record by which the dead shall be judged Rev. 20. 12. viz. 1. The severall books of mens consciences which then by the glorious illumination of Christ the Sunne of righteousnesse shining in his full strength shall be so enlightned that men shall perfectly remember what ever good or evill they did in the time of their life the secrets of all hearts being then revealed 2. The book of life that is the eternall decree of God to save his Elect by Christ which decree shall then at length be made known to all Thus farre of the preparation to judgement what are we to consider in the second place The act of judgment wherein the Elect shal first be acquitted that they may after as assistants joyne with Christ in the judgement of the reprobate men and Angels How shall the act of judgement be performed 1. By examination 2. By pronouncing sentence The examination shall be according to the Law of God which hath been revealed unto men whether it be the Law of
their labours 2 Thes. 1. 9. and a Crowne after their Combate 2 Tim. 4. 8. and after their long pilgrimage an everlasting habitation 2 Cor. 5. 1 Be patient saith the Apole and settle your hearts for the comming of the Lord draweth neere 2 Pet. 2. 9. when they that have sowne in teares shall reap in joy James 5. 7. Heb. 10. 36. Thirdly from this Doctrine excellent arguments may be drawne to presse Christians to a holy life 2 Pet. 3. 11. Seeing then all these things must be dissolved what manner of persons ought we to be in all holy conversation and godlinesse And verse 14. Wherefore seeing yee look for such things give diligence that you may be found of him in peace We should alwayes live in expectation of the Lord Iesus in the Clouds with oyle in our Lamps prepared for his comming Blessed is that servant whom his Master when he commeth shall finde so doing he shall say unto him Well done good and faithfull servant enter into thy Masters joy FINIS The Table ALL men desire eternall life and happinesse 3 Religion the meanes to obtaine it No salvation but by true Religion The divers kindes of false Religion What Christian Religion is Of Catechising 4 What Catechising is Where to be used and by whom The necessity of it True happinesse consisteth in God How we come to enjoy God Meanes to know God By His divine works His holy word 5 Of the divine workes of God The uses of knowing God by his works Of Gods holy Word the Scriptures 6 How the Scriptures were delivered By Revelations By Oracles By visions 7 What the Scripture is That the Scriptures are the Word of God 8 Reasons to prove God to be the Author of the holy Scriptures 1. Efficient instrumentall 2. The simplicitie and sincerity of the Writers 3. The quality and condition of the pen-men of the holy Scriptures 9 4. The holy matters of holy Scriptures 5. The doctrine of Scriptures are above humane capacity 6. The concord of the severall Writers one with another 7. The Prophesies fulfilled in their due times 8. The Majesty and authority of the Scriptures 10 9. The motives used in them to perswade not reason but commands 10. The end and scope of the Scripture which is Gods glory 11. Their admirable power 12. Their antiquity 13. The hatred of the devill and wicked men against them 14. The preservation of the Scriptures 15. The power to humble a man and raise him up againe 16. The consonant testimony of all men at all times 11 17. The knowne miracles done by the Writers 18. The testimony of the Spirit in the hearts of men What are the books of holy Scripture 12 In what language the old Testament were first written with vowels and pricks That the Scriptures of the old Testament were first written without pricks or vowels 13 The Book of Moses The Booke of the Prophets The Historicall Books The Doctrinall Books The Poeticall books The Prosaicall books 14 The Apocryphall Bookes The erroors of the Apocryphall books 15 Of the books of the New Testament 16 The properties of the holy scriptures 17 1. Holy 2. Highest in authority 18 3. Sufficient in themselves That the Scriptures are a perfect Rule for doctrine life and salvation Objections against the sufficiency of the holy Scriptures answered 20 Of the perspicuity of the holy Scripture 21 The Papists objections against the perspicuity of the Scriptures answered 22 Why God hath left some places of Scripture obscure 23 Of the translations of holy Scriptures An objection grounded on various readings answered 24 Why the Scriptures must be expounded by the Scriptures The use of the holy Scriptures 25 Who must read the Scriptures That all must read the Scriptures proved The Papists objections against reading the Scriptures answered 26 That there is a God 27 Of the nature of God 29 Of Gods essence 30 The Name of God Of the Properties or Attributes of God 32 A description of God God is a spirit 33 The perfection of God The felicity of God Of the simplenesse or singlenesse of God 35 Gods infinitenesse 36 Gods immensity or greatnesse 37 Gods eternity 38 The life of God 39 Of the knowledge or wisedome of God Fore-knowledge or counsell of God The counsell of God Gods absolute wisdome and knowledge The uses 45 Of the omnipotence or almighty power of God Of Gods absolute power 47 Of Gods actuall power Gods power infinite The uses 50 Of Gods will Whether God doth will evill 56 The holinesse of Gods will 61 Of Gods goodnesse The use of Gods goodnesse 62 The graciousnesse of God 63 Of the love of God 64 Uses of Gods love 67 Of the mercy of God The uses of Gods mercy Of the justice of God 70 The uses of Gods justice 72 That there is but one God 73 Of the unity of the God-head Of the Trinity 75 What a Person in the Trinity is 78 Of the Father the first person of the Trinity 79 Of the other persons of the Trinity in generall Of the second person in the Trinity 80 Of the third person in the Trinity 83 How to know that wee have the Spirit 86 Things commune to the three persons 87 In what they all agree 1. Coessentiall 2. Coequall 3. Coeternall Things proper to each of the persons Of the kingdome of God 88 The parts of Gods Kingdome Of Gods decree Of Predestination 91 Parts of Predestination Election Reprobation Election Of Reprobation Execution of Gods decree 93 Creation Providence Creation in generall Vses of the creation Creation of the particular creatures The Heavens The earth Of the invisible Creatures the third Heaven and Angels Of Angels Of the creation of visible things 98 Of the Chaos or rude masse Of the parts of the rude Masse Heaven Earth Of the frame of the world Of the Elements The foure Elements Of the mixt or compound bodies The severall works of the six days 100 The 1. day heaven earth and the light The 2. day the firmament The third day grasse corne trees Of the water and earth The 4. day of the Creation of lights 101 The 5. day of the creation of fishes birds The 6. day of the creation of man and woman 102 Of the parts of man and 1. Of his body 2. Of the soule of man 103 Of the immortality of the soule Of the seat of the soule What is the Image of God in man 104 Of the womans creation 106 The end of the creation Of Gods providence 107 Definition of Gods providence 108 The uses of the Doctrine of Gods providence 115 Of Gods speciall providence over Angels Good Angels 116 Of the Evill Angels 120 Vses of the Doctrine concerning evill Angells 122 Of Gods particular providence over man Of Gods providence towards mankind 123 Of the Covenant between God and man First Covenant of works 124 The state of man in the time of his innocency 126 Of man in the state of corruption and of his fall 127
King 4. 33. Mat. 10. 29 30. The uses Of the Omnipotency or almighty power of God Gods absolute power Gods actuall power Gods power Infinite The uses Of Gods will Whether God doth will evil 1 Cor. 10. 31. The holinesse of Gods will Esa. 6. 3. Psal. 145. 17. Of gods goodnesse 1 Tim. 2. 2. The uses of Gods goodnesse The graciousnesse of God Of the love of God Uses of Gods love Of the mercy of God The uses of Gods Mercy Of the Justice of God The uses of Gods Justice Of the Trinity What a person in the Trinity is Vide Melanchthon loc com Of the Father the first Person of the Trinity Of the other Persons of the Trinity in generall Of the second Person in the Trinity Of the third Person in the Trinity Prov. 8. 3. How to know that we have the Spirit How to keep the Spirit Things common to the three persons In what they all agree 1. Coc-essentiall 2. Co-equall 3. Co-eternall Things proper to each of the Persons Of the Kingdome of God The parts of Gods Kingdome Of Gods Decree Of Predestination Parts of Predestination Election Reprobation Election Reprobation Execution of Gods decree Creation Providence Creation in generall Uses of the Creation The creation of the particular creatures The Heavens Of the earth Of the invisible creatures The third heaven and Angels Of Angels Of the creation of visible things Of the Chaos or rude masse Of the parts of the rude masse Of the frame of the world Of the Elements The foure Elements Of the mixt or compounded bodies The severall works of the six dayes The first day Heaven and earth and the light The second day The Firmament The third day Grasse corne trees Of the water and earth The fourth day The creation of the lights The fift day Of the creation of fishes and birds The sixt day Of the creation of man and woman Of the parts of man and first of the body Of the soul of Man The immortality of the soul. Of the seat of the soul. What is the Image of God in Man Of Gods Providence Definition of Gods Providence The uses of the doctrine of Gods Providence Of Gods special providence over Angels Good Angels Of the evill Angels Uses of the doctrine concerning evill Angels Of Gods particular providence over man Of Gods providence towards mankind Of the Covenant between God and man 1. Covenant of works The state of man in the time of his Innocency Of man in the state of corruption and of his fall That the breach of all the Commandements concurred in Adams and Eves sin The effects of the fall Sin guiltinesse punishment Of our first parents nakednesse Of their hiding themselves Hab. 3. 2. Of sin Why all Adams posterity are partakers of his sin and misery What sin is Imputed sin Inherent sin Originall sin a Gal. 3. 22. Rom. 8. 3. b Phil. 3. 9. Tit. 3. 5. The propagation of originall sin The mind corrupted The corruption of the memory The corruption of the will The corruption of the affections The corruption of the conscience Of the corruption of the body Actuall sin Of the sin against the holy Ghost Of the divers differences of actuall sins Guilt of sin Punishment of sin Of Gods Covenants with man Of the Covenant of grace The differences between the Covenant of works and and the Covenant of grace Wherein they agree Of Jesus the Mediatour of this Covenant The foundation of it Of the person of Christ. The natures of Christ. Divine Humane Of the divine nature of Christ. Why it was requisite that Christ should be God Of the humane nature of Christ. Why it was requisire that Christ should be Man Of the union of the two natures of Christ. Of Christs office of Mediatorship That there is but one Mediatour Of his names Jesus Christ. Mar. 9. 23. Luke 4. 18. Joh. 3. 34. Of Christs Priesthood The Popish Priesthood overthrown 1 Sam. 2. 25. Of Christs Satisfaction Of Christs sufferings Esa. 53. 10. Christs sufferings in his soul. Christs sufferings in his body Uses of Christs Passion Christs buriall His descending into hell Christs righteousnesse in fulfilling the Law Christs originall righteousnesse Christs actuall holinesse Of the intercession of Christ. Of the Propheticall office of Christ. Of the Kingly office of Christ. Act. 2. 9. Mat. 25. 24. 31. 33 34. Of Christs Humiliation Of Christs Exaltation Of the Resurrection of Christ. Phil. 3. 10. Of Christs Ascension Heb. 10. 20. Of the third degree of Christs Exaltation His sitting at the right hand of God The state of the godly in Christ. Mat. 13. 15. Acts 14. 16. 17. 30. Of the Church of Christ. Eph. 1. 1. 5. 23. Col. 1. 21. 27. Catholick Church Gal. 4. 26. 1 Pet. 1. 13. 14 15 16 17. Lev. 20. 7. The property and office of the head of the Church The triumphant Church The Church militant Prerogatives of the members of the Catholick Church VVhat Sanctification is VVhat Redemption is Of our Vnion and Communion with Christ. Communion of Saints Rom. 12. 13. 1 Ioh. 1. 17. Eph. 4. 3. The benefit of our Communion with Christ. Justification Glorification Of Justification and first what Justificaon is Vses arising from the doctrine of Justification Of Faith The various acceptions of Faith The divers kinds of Faith Historicall Faith Temporary Faith Miraculous Faith Justifying Faith The Popish implicite faith confuted That the whole soule is the seat of Faith What Reconciliation is What Adoption is The benefits of Adoption Sanctification The differences between Justification and Sanctification Eph. 1. 19. 2. 1. 2 Cor. 3. 18. 2 Pet. 3. 18. Phil. 3. 16. 2 Tim. 3. 15 16. Job 22. 22. Joh. 17. 17. Eph. 4. 20 21. The differences between the Law and the Gospel * John 5. 23. 14. 1. Mat. 19. 23. The Morall law the rule of Sanctificatiō * Deut. 10. 4. Ceremoniall Law Judiciall Law The Morall Law The end and use of the Law 1. Knowledge of the Law required Rules to be observed for the interpretation of the Law 1. Rule The Law is spirituall 2. Rule That the Law is perfect 3. Rule In every Commandement there is a Metaphor or Synecdoche 1. Branch of the third Rule 2. Branch 3. Branch Why the Commandements are propounded in the second person Good company required Why the Commandements are propounded negatively The division of the Decalogue The sum of the first Table The summe of the second Table The division of the first Table The Preface of the Commandements How the reason of the first Commandement belongs to us The first Commandement The scope and meaning of this Commandement What is forbidden and required in this first Commandement The severall branches of the first Commandement What it is to have a God Of the knowledge of God Opposites to the knowledge of God Ignorance of God Affiance in God Patience Hope Love of God Thankfulnesse Feare of God Reverence Humility Pride Sorrow Ioy. Vnity in Religion What it is
would not be a personall union of both to make but one perfect Mediatour 2. Then there should be four persons in the Trinity 3. The works of each of the natures could not be counted the works of the whole person whereas now by this union of both natures in one person the obedience of Christ performed in the manhood is become of infinite merit as being the obedience of God and thereupon Act. 20. 28. God is said to have purchased his Church with his own blood What gather you hence That his name is wonderfull Esa. 9. 6. and his sacrifice most effectuall offering himselfe without spot unto God for us Heb. 9. 14. 26. What further fruit have we by this conjunction That whereas God hath no shape comprehensible either to the eye of the body or of the soule and the mind of man cannot rest but in a representation of something that his mind and understanding can in some sort reach unto considering God in the second person in the Trinity which hath taken our nature whereby God is after a sort revealed in the flesh he hath whereupon to stay his mind How did the Jewes then before his comming which could not doe so They might propose to themselves the second Person that should take our nature and the same also that had appeared sundry times in the shape of a man Gen. 18. 1 2. 19. 1 2. Albeit our priviledge is greater then theirs as they that behold him as he is where they did behold as he should be Hitherto of the Person of Christ what is his Office To be a Mediatour betwixt God and man and so to discharge all that is requisite for the reconciling of us unto God and the working of our salvation 1 Tim. 2. 5. Heb. 9. 15. Joh. 14. 6. whence also he is called an Intercessor and an Advocate because he prayeth for us to the Father and pleadeth our cause before his Judgement seat What a one must he be that should undertake this mediation One which is in very deed a man Heb. 2. 14 15. and perfectly righteous without exception 1 Joh. 3. 5. and more mighty then all creatures that is he which also is the very true God Act. 20. 28. Can no bare man be Mediatour betwixt God and Man No verily for Eli saith 1 Sam. 2. 25. that a man offending a man it may be accorded by the Judges but if he offend against God there is no man can make his peace Is there then any other Mediatour to be acknowledged besides our Lord Jesus Christ None but he because 1. There is but one God and therefore but one Mediatour between God and man 1 Tim. 2. 5. 2. He only is fit as he only that partaketh both the natures of God and man which is necessary for him that should come between both 3. That is declared by the Types of Moses who alone was in the Mountain of Aaron or the high Priest who only might enter into the Sanctum Sanctorum holy place of holy places 4. The same appeareth by the similitudes wherewith he is set forth Joh. 10. 9. I am the door by me if any man enter in he shall be saved c. and Joh. 14. 6. I am the way no man commeth to the Father but by me 5. He alone hath found sufficient salvation for all those that come unto him Heb. 7. 9. Joh. 10. How commeth it then to passe that this office is given to Moses and unto others Gal. 4. 19. Deut. 5. 31. They are only Ministers of the Word not authors of the work of Reconciliation 2 Cor. 5. 19. Job 33. 23. But is there no need of any other Mediatour for us unto Christ No for he is the next of kinne Joh. 19. 25 26. most mercifull most faithfull Heb. 2. 17. and able perfectly to save all those that come to God through him How is our Saviour graced by God and commended unto us in his office of Mediation First in that he came not to it but being called of God his Father in a speciall sort Esa. 42. 1 2 c. Heb. 5. 4 5. Secondly in that being called he discharged it most faithfully in which respect he is compared to Moses faithful in all the house of God preferred before him as the Master before the servant Heb. 3. 2 3. 5 6. What use are we to make of his calling by God 1. Hereby we learn that none should presume to take a charge in Gods Church without a calling since he did it not Heb. 5. 4 5. Esa. 42. 1. 2. 2. There ariseth hereby great comfort unto us in that he thrust not himself in but came in by the will of God and his appointment For hereby we are more assured of the good wil of God to save us seeing he hath called his Son unto it and that he will accept of all that he shall doe for us as that which himself hath ordained What learn you from his faithfulnesse That he hath left nothing undone of things that belong to our reconciliation What names are given him in regard of his office of Mediation The name of Jesus and of Christ Luk. 2. 21. 26. Matth. 16. 16. Why is he called Jesus He is called Jesus that is a Saviour because he came to save his people from their sins Mat. 1. 21. and there is no other means whereby we may in part or in whole be delivered from them What comfort have you by this 1. My comfort is even the same which I have said and the rather because God from heaven gave him his name and the Church on earth hath subscribed thereunto 2. That nothing can hurt me so long as my faith doth not fail me Why is he called Christ He is called Christ that is Anointed because he was anointed of God to be a Prophet Priest and King for all his people and so for me Esa. 61. 1 2 3 4. Act. 4. 26 27. Luk. 4. 18. Ps. 45. 7. 110. 1 2 3 4. Heb. 1. 9. 7. 1 c. Who was he that was thus anointed Christ God and man though the outward anointing together with the name of Christ appertained to all those that represented any part of the office of his Mediatorship namely to Prophets Priests and Kings which were figures of him Was Christ anointed with materiall oyle as they were No but he was anointed with all gifts and graces of the Spirit of God needfull for a Mediatour and that without measure Esay 61. 1. What learn you from hence That all fulnesse of grace dwelling in Christ all true Christians shall receive of his fulnesse grace for grace 1 John 1. 14. 16. Whereunto was Christ anointed Unto the office of his Mediation by discharging whereof he might be made an al-sufficient Saviour Wherein standeth his Mediation and what are the parts thereof Being to be a Mediatour between God and man 1 Tim. 2. 5. the first part of his mediation must be exercised in
off from the Church and delivered unto Satan as shall be declared How are the Censures ratified and the authority of the Church confirmed by our Saviour Christ That appeareth by his words unto his Disciples Matth. 18. 18. Whatsoever you bind on earth meaning according to the rule shall be bound in heaven and whatsoever you loose in earth shall be loosed in heaven which is as much as if a Prince giving authority to one of small reputation should bid him execute justice he would beare him out How is this further proved It is further confirmed in the verse following by a reason of comparison If two or three shall agree upon any thing and shall aske it in my name it shall be granted If Christ will ratifie the deed of two or three done in his name how much more then that which the whole Church shall doe accordingly Why is it said And shall aske it in my name To declare that by prayer unto God in the name of our Saviour Christ all the Censures of the Church but especially Excommunication should be undertaken as the Apostle saith 1 Cor. 5. 4. When you are gathered together in the name of our Lord Jesus Christ that is calling upon his name deliver such an one unto Satan What need is there of this ratifying of the Churches authority in exercising the Censures Because some doe contemne the Censures of the Church as proceeding from men onely as if thereby they were no whit debarred from the favour of God whereas neverthelesse whom the Church separateth from the outward seales them also Christ depriveth of the inward graces banishing them from his kingdome whom the Church hath given over to Satan What gather you of this That men should not slightly shake off but with reverence esteeme the censures of the Church as the voice of God himselfe and although they be never so high and stout yet are they to subject themselves to the judgement of God in the Church unlesse they will set themselves against the Lord himself We have heard of the generall doctrine of censures What are the kinds of them They are either of soveraigne medicine Matth. 18. 15 16. 1 Cor. 4. 5. or of fearfull revenge 1 Cor. 16. 22. Iam. 1. 14. 2 Tim. 4. 14. the former properly are corrections the latter punishments What are the medicinall censures They are such as serve to bring men to repentance the principall end of the next the glory of God being the salvation of his soul that is censured What things are required of them that doe execute these censures against any man Six 1. Wisdome 2. Freedome from the sin reproved 3. Love 4. Sorrow 5. Patience and 6. prayer for the party Of what sorts are the medicinall Censures They are either in word or in deed What are they in word The chidings rebukes of the Church for sin which we call Admonitions How many sorts of admonitions are there Two the first is private betwixt Brother and Brother Levit. 19. 17. Mat. 18. 15 16. the other publick by the Minister assisted by the congregation when the private will not prevaile Mat. 18. 17. 1 Tim. 5. 20. What are we to observe in the private admonitions That we should watch one another diligently witnessing thereby our mutuall love which God requires of us as if any man seeing another whose journey he knoweth wander out of the way if he should not admonish him he might justly be accounted unnaturall much more we knowing all men think to journey towards heaven if we see any go the wrong waies as by Robberies Adulteries Vsury Swearing or Drunkennesse and do not admonish them are even guilty of their wandring especially sith the other belongeth to the body but this both to body soul. But is it not sufficient for men to watch themselves seeing every man standeth or falleth to God Such was the wicked answer of Cain and they that use it are like unto him but if God commanded in the law to help our enemies Oxe or Asse having need of help we are more bound by the law of charity to helpe himself and unlesse we reprove him we are partakers of his sin as hath bin said which we ought not to be because we have enough of our own What are the degrees of private admonitions They be two the former is most private done by one the other is private also but more publick then the first and it is done by two or three at the most whereof he that first admonisheth must be one Mat. 18. 15 16. Why hath our Saviour Christ limited us with these degrees By all means to win the offender if it be possible if not that his condemnation may appeare to be most just after so many warnings How is the first degree of private admonition expressed If thy brother offend against thee or in thy knowledge onely tell him between thee and him Matth. 18. 15. Are we bound to reprove all men of what profession soever No but him that is of the same profession of Christianity that we be of whom the Scripture termeth a brother thereby shutting forth Iewes Turks Hereticks and Atheists except we have some particular bond as of a master to his servant or father to his child or magistrate to his subject What learn you thereby 1. That we observe this in our admonitions that he be a brother whom we admonish and not such a one as is a scorner 2. That we are not to make light of or contemn the admonitions of others but to accept of them and account of them as a pretious balme How must we reprove our brothers fault First we must be sure that it is a fault we reprove him for and then we must be able to convince him thereof out of the Word of God so that he shall not be able to gainsay us unlesse he doe it contemptuously it being better for us not to reprove him then not to be able to convince him by the Word of that we have reproved him in Lastly we ought to doe it with all love and mildnesse regarding the circumstances of persons time and place not inconsiderately nor of hatred or to reproach him or as one that is glad of somewhat to hurt his good name What is meant by Tell him between thee and him Matth. 18. 15. That the good name and report of another man should be so regarded by us that if his fault be private we are not to spread it abroad as some that think they be burthened unlesse they tell it to others which is not the rule of Charity Why is this added If he heare thee thou hast gained thy brother As a notable meanes to encourage us in this duty For if the bestowing of a Cup of cold water shall not be unrewarded how much more the gaining of a soule from Satan What if our brother heare us not and so we doe not gain him Notwithstanding we lose not our labour but our reward
is laid up with God Esa. 49. 4. For that which is done for Gods cause though it be never so evilly taken or used shall certainly be remembred of God who will recompence it plentifully and lay it up among our good deeds Also this shall serve against him that is reproved in judgment for refusing such a profitable meanes What is the second degree of private Admonitions It is more publike then the former If thy brother heare thee not take yet with thee one or two Matth. 18. 16. For although he heare not the first admonition yet love will not give him over but as the case requireth and the nature and condition of the offender may be discerned to be easie or hard to repent the admonisher is to take with him one or if need be two at the most to assist him The first admonition not availing may we take whom we will to the second That choice is to be made which is likeliest to take effect and therefore we may not take his enemy or one that is not able to convince but we must chuse one or two such whom either he reverenceth or at least favoureth or otherwise may doe most good with him either by graciousnesse of speech or ability of personage or some other gift in a word such as be fittest both for gifts and authority to recover him or whom the Pastor may be one as he also may be the first May the first admonisher substitute another in his place the second time No for our Saviour Christ doth not leave it free so to doe but will have him that did first admonish to bee one both for the better confirming of the former dealing with the latter as also for keeping the fault of the offender in as much silence and secrecy as may be What is gathered hereby That great love and care of our Saviour Christ towards him as also what diligence we must use and what care for our brother What may not one alone deale with him the second time Because that by the testimony of two or three he might be brought to reverence now that which he would not at the first admonition And further that way may be made to the publike judgment of the Church yea to the others way before the Church which under two testimonies at least cannot proceed further against him for in the mouth of two or three witnesses every truth is confirmed Matth. 18. 16. Thus farre of the private admonitions What is the publike That which is done by the whole Church or the Minister assisted by the Congregation 1 Tim. 5. 20. for if the second warning serve not our Saviour would have the offender presented to the Church as to the highest Court Matth. 18. 17. not of greatest personages but of the most learned and beautified with inward graces whose presence he cannot chuse but reverence As in the book of Numbers a wife suspected of adultery was brought unto the Priest in the house of God that the reverence of the place and person might strike a feare in her heart to cause her to confesse the truth Num. 5. 15 16 wherein appeareth a further step and degree of Gods singular love and affection But the bringing of him to open shame seemeth rather hurtfull then profitable Not to the godly to whom it is prepared as a soveraigne medicine for his disease For as a wealthy man being sick assembleth a whole Colledg of Physicians to consult of his disease and the best remedy thereof so the whole Church in the like case having Vrim and Thummim that is treasures of knowledge should consult upon the recovery of the offender who therefore hearing their admonition is to be received notwithstanding his former obstinacy but the hearts of the wicked by the warning are the more hardned to their everlasting perdition Hitherto of the corrections which are in word what are they in deed Suspension Num. 12. 14. Exod. 33. 6 7. and Examination Matth. 18. 17. 1 Cor. 5. What is Suspension A certain separation of him that will not amend by admonitions from some holy things in the Church as 1. the use of Sacraments 2. some offices in the Church What is Excommunication The casting of the stubborne sinner out of the Church and delivering him unto Satan who being thus disfranchised of all the liberties and deprived of all the benefits and common society of the Church is separated as it were from that protection and mercy which may be looked for at the hands of God What is the end of this casting out It is two-fold First in regard of Gods glory Secondly in regard of men How in regard of God Because that his holy Name and Religion should not be evil spoken of by suffering wicked uncleane persons as blasphemers adulterers c. in the Church which should not bee like unto a stie but cleane from all shew of filthinesse for if in houses of good report a proud person detracter or lyer much lesse a drunkard or filthy person is not suffered much lesse ought such a one to be in the Church which is the house of the living God lest the Gospell come to reproach through such in that godlesse persons would thereby take occasion to open their mouths against the truth How in regard of men That likewise is two-fold either respecting the good of the person excommunicated or of the rest of the Church What is the regard that concerneth the Church That they be not infected with his naughtinesse and that they may keep themselves from the like offence for that if he remaine in the Church and be not punished First either men would be provoked to commit the like sinnes for the Apostle comparing a sinfull man to leaven 1 Cor. 5. 6. teacheth that a little leaven will sowre the whole batch so one wicked man will infect the whole Church Or Secondly the weak would take occasion thereby of falling away from the truth and others yet without would be holden from comming unto it What is the regard that concerneth him that is cast out That he being shamed may be brought to repent and turne unto the Lord as the Apostle saith of the incestuous person who should be cut off for the destruction of the flesh that is the naturall corruption and for saving of the spirit that is the man regenerate 1 Cor. 5. 5. 1 Tim. 1. 20. If the severity of this sentence be such as hath been declared how then tendeth it to Reformation They that are thus censured are only delivered to Satan conditionally if they repent not so it is a meanes either to bring them to Christ or send them to the devill as a hand almost cut off and hanging but by the skin is in danger to be lost unlesse some skilfull Chirurgeon binde it up What is to be done to him if he repent He is to be received of the Church whom as they loose in earth our Saviour Christ looseth in
the glory of Christ. We read in the holy story that God took of the spirit which was upon Moses and gave it unto the seventy Elders that they might bear the burden of the people with him and that hee might not bear it as before hee had done himself alone It may bee his burden being thus lightned the abilities that were left him for government were not altogether so great as the necessity of his former imployment required them to have been and in that regard vvhat vvas given to his assistants might perhaps bee said to bee taken from him But wee are sure the case was otherwise in him of whom now wee speak unto whom God did not thus give the Spirit by measure And therefore although so many millions of beleevers doe continually receive this supply of the Spirit of Jesus Christ yet neither is that fountain any way exhausted nor the plenitude of that well-spring of grace any whit impaired or diminished it being Gods pleasure That in him should all fulnesse dwell and that of his fulnesse all wee should receive grace for grace That as in the naturall generation there is such a correspondence in all parts betwixt the begetter and the Infant begotten that there is no member to bee seen in the Father but there is the like answerably to bee found in the Childe although in a farre lesse proportion so it falleth out in this spirituall that for every grace which in a most eminent manner is found in Christ a like grace will appeare in Gods Childe although in a far inferiour degree similitudes and likenesses being defined by the Logicians to bee comparisons made in quality and not in quantity Wee are yet further to take it into our consideration that by thus enlivening and fashioning us according to his own image Christs purpose was not to raise a seed unto himself dispersedly and distractedly but to gather together in one the Children of God that were scattered abroad yea and to bring all unto one head by himselfe both them which are in Heaven and them which are on the Earth That as in the Tabernacle the vail divided between the Holy place and the most Holy but the curtaines which covered them both were so coupled together with the taches that it might still bee one Tabernacle so the Church Militant and Triumphant typified thereby though distant as farre the one from the other as Heaven is from Earth yet is made but one Tabernacle in Jesus Christ In whom all the building fifty framed together groweth unto an holy Temple in the Lord and in whom all of us are builded together for an habitation of God through the Spirit The bond of this mysticall union betwixt Christ and us as elsewhere hath more fully been declared is on his part that quickning Spirit which being in him as the Head is from thence diffused to the spirituall animation of all his Members and on our part Faith which is the prime act of life wrought in those who are capable of understanding by that same Spirit Both whereof must bee acknowledged to bee of so high a nature that none could possibly by such ligatures knit up so admirable a body but hee that was God Almighty And therefore although wee did suppose such a man might bee found who should perform the Law for us suffer the death that was due to our offence and overcome it yea and whose obedience and sufferings should be of such value that it were sufficient for the redemption of the whole world yet could it not be efficient to make us live by faith unlesse that Man had been able to send Gods Spirit to apply the same unto us Which as no bare Man or any other Creature whasoever can doe so for Faith wee are taught by S. Paul that it is the operation of God and a work of his power even of that same power wherewith Christ himself was raised from the dead Which is the ground of that prayer of his that the eyes of our understanding being enlightned wee might know what is the exceeding greatnesse of his power to us-ward who beleeve according to the working of his mighty power which hee wrought in Christ when hee raised him from the dead and set him at his own right hand in the heavenly places far above all Principality and Power and Might and every Name that is named not onely in this World but also in that to come and hath put all things under his feet and gave him to bee head over all things to the Church which is his body the fulnesse of him that filleth all in all Yet was it fit also that this Head should bee of the same nature with the Body which is knit unto it and therefore that hee should so bee God as that hee might partake of our Flesh likewise For wee are members of his body saith the same Apostle of his flesh and of his bones And except yee eate the flesh of the Son of man saith our Saviour himself and drink his blood yee have no life in you Hee that eateth my flesh and drinketh my blood dwelleth in mee and I in him Declaring thereby first that by this mysticall and supernaturall union wee are as truely conjoyned with him as the meate and drink wee take is with us when by the ordinary work of Nature it is converted into our own substance Secondly that this conjunction is immediately made with his humane nature Thirdly that the Lamb slaine that is Christ crucified hath by that death of his made his flesh broken and his blood powred out for us upon the Crosse to bee fit food for the spirituall nourishment of our soules and the very well-spring from whence by the power of his Godhead all life and grace is derived unto us Upon this ground it is that the Apostle telleth us that wee have boldnesse to enter into the Holyest by the blood of Jesus by a new and living way which hee hath consecrated for us through the vaile that is to say his flesh That as in the Tabernacle there was no passing from the Holy to the most Holy place but by the vaile so now there is no passage to bee looked for from the Church Militant to the Church Triumphant but by the flesh of him who hath said of himself I am the way the truth and the life no man commeth unto the Father but by mee Jacob in his dream beheld a ladder set upon the Earth the top whereof reached to Heaven and the Angels of God ascending and descending on it the Lord himself standing above it Of which vision none can give a better interpretation then hee who was prefigured therein gave unto Nathaniel Hereafter you shall see Heaven opened and the Angels of God ascending and descending upon the Son of man Whence wee may well collect that the onely meanes whereby God standing
wrought were Gods building as well as Gods husbandry For who saith hee is Paul and who is Apollo but Ministers by whom you beleeved even as the Lord gave to every man I have planted Apollo watered but God gave the increase So then neither is hee that planteth any thing neither hee that watereth but God that giveth the increase Two things therefore wee finde in our great Prophet which doe farre exceed the ability of any bare Man and so doe difference him from all the Holy Prophets which have been since the World began For first wee are taught that no man knoweth the Father save the Son and hee to whomsoever the Son will reveale him and that no man hath seen God at any time but the only begotten Son which is in the bosome of the Father hee bath declared him Being in his bosome hee is become conscious of his secrets and so out of his own immediate knowledge inabled to discover the whole will of his Father unto us Whereas alother Prophets and Apostles receive their revelations at the second hand and according to the grace given unto them by the Spirit of Christ. Witnesse that place of S. Peter for the Prophets Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you searching what or what manner of time THE SPIRIT OF CHRIST WHICH WAS IN THEM did signifie when it testified beforehand the sufferings of Christ and the glory that should follow And for the Apostles those heavenly words which our Saviour himself uttered unto them whilst hee was among them When the Spirit of Truth is come hee will guide you into all truth for hee shall not speak of himself but whatsoever hee shall hear that shall hee speak and hee will shew you things to come Hee shall glorifie mee for hee shall receive of mine and shew it unto you All things that the Father hath are mine therefore said I that hee shall take of mine and shall shew it unto you Secondly all other Prophets and Apostles can doe no more as hath been said but plant and water onely God can give the increase they may teach indeed and baptize but unlesse Christ were with them by the powerfull presence of his Spirit they would not bee able to save one soule by that Ministery of theirs Wee as lively stones are built up a spirituall house but except the Lord do build this house they labour in vaine that build it For who is able to breathe the Spirit of life into those dead stones but hee of whom it is writen The houre is comming and now is when the dead shall hear the voyce of the Son of God and they that heare it shall live And again Awake thou that sleepest and arise from the dead and Christ shall give thee light Who can awake us out of this dead sleep and give light unto these blinde eyes of ours but the Lord our God unto whom wee pray that hee would lighten our eyes lest wee sleep the sleep of death And as a blinde man is not able to conceive the distinction of colours although the skilfullest man alive should use all the art hee had to teach him because hee wanteth the sense whereby that object is discernible so the naturall man perceiveth not the things of the Spirit of God for they are foolishnesse unto him neither can hee know them because they are spiritually discerned Whereupon the Apostle concludeth concerning himself and all his fellow-labourers that God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ but wee have this treasure in earthen vessels that the excellency of the power may bee of God and not of us Our Mediatour therefore who must bee able to save them to the uttermost that come unto God by him may not want the excellency of the power whereby hee may make us capable of this high knowledge of the things of God propounded unto us by the ministery of his servants and consequently in this respect also must bee God as well as Man There remaineth the Kingdom of our Redeemer described thus by the Prophet Isaiah Of the increase of his government and peace there shall bee no end upon the Throne of David and upon his kingdom to order it and to establish it with judgement and with justice from henceforth even for ever And by Daniel Behold one like the Son of man came with the clouds of Heaven and came to the Ancient of dayes and they brought him neer before him And there was given him Dominion and Glory and a Kingdom that all People Nations and Languages should serve him His dominion is an everlasting dominion which shall not passe away and his kingdome that which shall not be destroyed And by the Angel Gabriel in his ambassage to the blessed Virgin Behold thou shalt conceive in thy womb and bring forth a Son and shalt call his name Jesus Hee shall be great and shall be called the Son of the Highest and the Lord God shall give him the Throne of his Father David And hee shall reign over the house of Jacob for ever and of his kingdom there shall bee no end This is that new David our King vvhom God hath raised up unto his own Israel vvho vvas in Truth that which hee was called the Son of Man and the Son of the Highest That in the one respect wee may say unto him as the Israelites of old did unto their David Behold wee are thy bone and thy flesh and in the other sing of him as David himself did The Lord said unto my Lord Sit thou at my right hand untill I make thine enemies thy footstoole So that the promise made unto our first Parents that the seed of the Woman should bruise the Serpents head may well stand with that other saying of S. Paul that the God of peace shall bruise Satan under our feet Seeing for this very purpose the Son of God was manifested in the flesh that hee might destroy the works of the Devil And still that foundation of God will remain unshaken I even I am the Lord and beside mee there is no Saviour Thou shalt know no God but mee for there is no Saviour beside mee Two speciall branches there bee of this Kingdom of our Lord and Saviour the one of Grace whereby that part of the Church is governed which is Militant upon Earth the other of Glory belonging to that part which is Triumphant in Heaven Here upon earth as by his Propheticall office hee worketh upon our Minde and Understanding so by his Kingly hee ruleth our Will and Affections casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity